Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Ezequiel capítulo ocho ha’e peteĩva umi capítulo profético oĩvéva hesakã porãva Ñandejára Ñe’ẽme. Ko capítulo oguereko peteĩ ñepyrũmby ojehechakuaa porãva.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ha oikóvo pe sexto áñope, pe sexto jasy, pe poha ára jasýpe, che aguapy aja che rógape, ha Judá myakãhára kuéra oguapy che renondépe, upépe ou che ári Ñandejára Tupã po. Ezequiel 8:1.
The vision has a distinct ending in chapter eleven.
Pe visión oguereko peteĩ paha porã capítulo once-pe.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Upéi pe Espíritu chehupi, ha che reraha peteĩ visiónpe Tupã Espíritu rupive Caldeápe, umi mboyke hag̃ua oguerahapyrépe. Upémarõ pe visión ahechava’ekue ojepe’a chehegui. Upéi añe’ẽ umi mboyke hag̃uápe opa mba’e Ñandejára ohechaukava’ekue chéve. Ezequiel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Pe visión kapítulo ochopegua hína pe ára poha, pe jasy poteĩha, pe áño poteĩha-pe, peteĩnte ára mboyve pe fecha oñemohenda hag̃ua “666”-re; ha añetehápe pe visión oñe’ẽ pe léi domingo rehe, upéva ha’éva pe mymba rãnga, imarkakue, pe inúmero ha’éva pe “kuimba’e angaipa rehegua” número, ha avei pe número pe reino poapyha rehegua, oúva umi siete apytégui. Umi ohupytyva’ekue pe jeikove hag̃ua jehupyty porã pe número “666” ári, oguerohory hikuái Tupã sello; ha kapítulo nueve-pe, Tupã sello oñemoĩ hína Tupã retãme’ẽhára jeroviaha ipyahuvéva ára pahápeguáre.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Ha ahecha ambue techaukaha yvágape, tuicha ha hechapyrãva, pokõi ánhel oguerekóva umi pokõi plága paha; pórke ipypekuéra oñemyenyhẽ Tupã pochy. Ha ahecha ku peteĩ mar vidrioguáicha, tata reheve jeporavo pyre; ha umi oganáva mymbaguasu ári, ha i ta’ãnga ári, ha hi marca ári, ha héra papapy ári, oĩ oñembo’y pe mar de vidrio ári, oguerekóvo Tupã mbaraka kuéra. Ha opurahéi hikuái Moisés, Tupã rembiguái, purahéi, ha Ovecha Ra’y purahéi, he’ívo: Nde rembiapo tuicha ha hechapyrã, Ñandejára Tupã Ipu’akapáva; nde rape kuéra hekojoja ha añetegua, nde, umi marangatu Ruvicha Guasu. Apocalipsis 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Mboyve pe hu’ãha ñemboty mboyve (umi siete ánhel orekóva umi siete plága paha ohóta hag̃ua ombohykúi Tupã pochy pe kapítulo oúvape Apocalipsis-pe), ojehechauka máva hína Tupã rembiguaikuéra ára pahapegua. Ha’ekuéra ohupyty pe jeipu’aka irundy mba’e ári. Pe ñe’ẽ oñembohasáva “jeipu’aka” ramo he’ise ñemomba’e hag̃ua. Umi jeroviapýva oñemomba’e mymbaguasu ári, mymbaguasu ra’ãnga ári, mymbaguasu marka ári ha héra papapy ári. Pe jeipu’aka oike avei ko mba’épe: ha’ekuéra oikuaa mba’épa he’ise umi irundy ta’anga marandu’ẽmegua. Sa’ieterei yvypóra oikuaáva añetehápe mba’épa ohechauka umi irundy ta’anga marandu’ẽmegua.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Yvóra oikuaa vaʼekue pe papado haʼeha Babilonia kuña rekovevai capítulo diecisiete-pe; ha katu, Ñandejára Ñeʼẽ ohechauka haguéicha, pe entendimiento rehegua pe kuña rekovevai Tirogua, oiko hag̃ua tekovai yvy arigua mburuvichakuéra ndive, oñembyesarái Estados Unidos rembiasakue aja. Ojehupyty hag̃ua jehovasa pe mymba rehe, tekotevẽ oñembojaʼo hekopete pe añetegua ñeʼẽ, ojehechakuaa hag̃uáicha pe mymba marandu hag̃ua Biblia ñeʼẽmarandu-pe haʼeha pe papado. Pe capítulo oúva upe rirevoi, pe dragón, pe mymba ha pe proféta japu ogueraha yvórape Armagedónpe, ha Ñandejára rembiapo hag̃ua ipyahúva ára pahápe oikuaavaʼerã mávapa umi mbohapy pokatu.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Ha pe ánhel sexto oñohẽ ivíala ysy guasu Éufrates ári; ha hykue ipirupa, ojejapóvo tape umi mburuvichakuéra kuarahyresẽgua hag̃ua. Ha ahecha mbohapy espíritu ky’a jukyguáicha osẽva dragón jurúgui, ha mymba jurúgui, ha proféta japu jurúgui. Ha’ekuéra niko umi añame’ẽ espíritu, ojapóva techaukaha hechapyrãva, osẽva yvy ruvichakuéra ha opa ko yvy ape ári oikóvape hag̃uáicha ombyaty chupekuéra ñorairõrã upe ára guasu Tupã Ipu’akapáva pegua. Péina ápe, aju mondahaicha. Ojehovasáva pe opáyva ha oñangarekóva ijaokuérare, ani hag̃ua oguata opívo ha ojehecha hẽi. Ha ombyaty chupekuéra peteĩ tenda hérava hebreo ñe’ẽme Armagedón. Apocalipsis 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Pe ipuʼaka mymba rehegua haʼe pe ipuʼaka ñantende porã hag̃ua mávapa pe mymba. Pe pasáhe oñeñeʼẽva kuri oikuaauka peteĩ jehovasa umi omaʼẽ porãva ha oñongatúva ijao, upéicharõ jepe, pe mbohapyha plága poteĩhaguére, opaite yvypórape g̃uarã pe tiempo de gracia oñembotymaite. Miguel opuʼã vove, pe tiempo de gracia yvypóra rehegua oñemboty, ha upéi oñeñohẽ umi siete últimas plagas. Ndaipóri mbaʼeve hag̃uáicha oñemoambue jey umi ao pe tiempo de gracia oñemboty rire, upéicharõ jepe, oĩ peteĩ ñemomarandu ojoajúva pe sexta plaga ndive. Upe ñemomarandu oguereko mbaʼe hag̃uápa jaikuaa porã pe mymba pe tiempo de gracia oñemboty mboyve; ha ndereguerekóiramo upe entendimiento, retaháta Cristo tekojoja ao pe tiempo de gracia oñemboty mboyve.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Umi oñembotavyva iñentendimientope ñe’ẽ rehegua, ha ndohecháiva pe antikrísto he’iséva, katuete omoĩta ijehe pe antikrísto ykére. Ko’ág̃a ndaipóri tiempo ñañembojoaju hag̃ua ko yvy arapýre. Daniel oĩ hína ilótepe ha hendápe. Daniel ha Juan profesía-kuéra ojekuaa va’erã. Umíva oñemyesakã ojuehe. Ome’ẽ hikuái ko yvy arapýpe añetegua opavave oikuaava’erã. Ko’ã profesía ha’e hag̃ua testígo ko yvy arapýpe. Iñemyanyhẽ rupi ko’ã ára pahápe, umíva voi oñemyesakãta ijehegui.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Peteĩ tapicha ndoikuaáiramo pe anticristoha pe papado, ipahápe oĩta pe papado ykére; térã, Juan ohai haguéicha, oguatáta opívo ha ohechaukáta hoguã. Ojehupyty hag̃ua pe mymba ári pe victoria tekotevẽ ojeikuaa pe mymbaha pe pokatu papal, ha opa mba’e ojehechaukáva pe pokatu papal rehe. Umi ohupytyva pe victoria ha oikuaáva pe papadoha pe kuimba’e angaipáva, tekotevẽta avei oikuaa pe ta’anga papado rehegua orrepresentaha pe principio ojoajúva tupão ha tetã; pe tupão oguerekóvo pe sãmbyhy upe joaju rehe.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Daniel kuatiañeʼẽme, mymba ñemohenda, haʼéva tupão ha tetã joaju, oñerrepresenta pe tekovai ñehundi rehegua ramo. Tekovai haʼe angaipa, ha pe angaipa omoheñóiva pe mymba papal haʼe mburuvichakuéra omeʼẽ jave ipokatu pe autorida papal-pe. Péicha ojapóvo, haʼekuéra oiko tekovai ñemoakãratĩ espirituálpe, ha upéva hína Daniel remimoĩva tekovai ñehundi rehegua ramo, ha Juan remimoĩva taʼanga pe mymba rehegua ramo.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Pehupyty hag̃ua pe ta’anga papal rehe, tekotevẽ ñantende Tupã Ñe’ẽ rupive Estados Unidos raẽvete omopyenda ko joaju, ha omoneĩ mbarete pe léi domingo oúta hag̃uápe, ha upéi ombohape opaite yvóra oguereko hag̃ua pe joaju peteĩchagua.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Pe joaju ha tetã rehegua ojoaju hag̃uáicha oñemoĩtava ko yvy ári Tetã peteĩ reko Amérika Joapykuérape rupi, oguereko peteĩ gobiernorã peteĩva opa mundope guarã (Tetãnguéra Joaju), oikévo peteĩ ñe’ẽme’ẽme papado ndive, ha’e hag̃uáicha pe pu’aka oisãmbyhýva umi ñembosako’i. Ojejapo hag̃ua pe mymba ra’ãnga rehegua jeity, he’ise ojekuaa hag̃ua Tupã Ñe’ẽ marandupy rehegua rupive pe mymba ra’ãnga ohechauka ko’ã mba’eete voiha.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Ojeguerekóvo pe vitoria mymba rehe ha mymba ra’ãnga rehe oike avei pe jeikuaa hag̃ua mymba mba’e’autorida marka rehegua (papado mba’éva).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Mymba ñaña rehegua peteĩchagua ha’e pe ñemboguata mbaretépe arapokõindyha ára ñembojerovia ramo Tupã pytu’uha ára. Ojehupyty hag̃ua pu’aka upe peteĩchagua ári tekotevẽ oñentende porã arapokõindyha ára ñembojeroviaha hína kuarahy ñembojerovia, ha ndaha’éi mba’eve michĩvéva pagano Baal ñembojeroviágui. Pe pu’aka oguereko avei pe añetegua avave ndaohupytýiha pe mymba ñaña rehegua peteĩchagua ojejopy mbaretépe mboyve yvypórape.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Péro umiáno kristiáno yma guaré oguereko vaʼekue arateĩ, oimoʼãvo upéicha ojapóramo hikuái oñangarekoha hína pe sábado bíblico rehe; ha koʼág̃a avei oĩ kristiáno añetegua opaite tupãópe, ndojehejái pe komunión católica romana jepe, ojeroviáva pyʼaguapýpe arateĩ haʼeha pe sábado Tupã omoĩvaʼekue. Tupã omoneĩ iñeʼẽrendu hag̃ua hikuái ipyʼaite guive ha hekojojaha Henondépe. Péro arateĩ ñangarekóre oñemoĩ vove léi rupive, ha ko yvy tuichakue oñemyesakã vove pe sábado añeteguáre oĩva tembiapoukapy, upérõ oimeraẽva omboykétava Tupã mandamiénto, ojapose hag̃uáicha peteĩ tembiapoukapy ndorekóiva ambue pokatu yvatevéva Roma-gui, upéicha omombaʼéta pe papado Tupã ári. Haʼe omeʼẽ hína ñemombaʼe Roma-pe ha pe pokatúpe omombaretéva pe temimoĩmby Roma omoĩvaʼekue. Haʼe omombaʼe hína pe mymba ha taʼãnga. Upérõ yvyporakuéra omboyke vove pe temimoĩmby Tupã heʼíva haʼeha techaukaha Ijapoukapy rehegua, ha omombaʼe hendaguépe upe Roma poravo vaʼekue hekojojaha guasu rechaukáramo, upéicha oguerohorýta hikuái pe techaukaha jerovia hag̃ua Roma rehe —‘pe mymba marca.’ Ha ndahaʼéi pe mbaʼe oñemoĩ porã meve péicha hesakã hag̃uáicha tavayguakuérape, ha og̃uahẽ meve chupekuéra oiporavo hag̃ua Tupã mandamiénto ha yvypóra mandamiénto apytépe, umi osegívape añetehápe tembiapoukapy mokõivéva rehegua rupi, upéva rire ae ohupytýta hikuái ‘pe mymba marca.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Umi ohupytýva pe mymba rehe, mymba ra’ãnga rehe ha mymba marca rehe pu’aka hag̃ua, tekotevẽ avei ohupyty hikuái pe pu’aka héra papapy rehe. Pe ára tembiasakue pukukue aja, pe Tiro kuña rekovai guasu ndojehesarái gueteri ramo, pe mundo protestánte oikuaa vaekue papado ha’eha anticristo. Oikuaa hikuái Pablo ohechauka hague papadoha “pe aña”, “pe kuimba’e angaipa rehegua”, “pe temimimby tekoaña rehegua” ha “pe ñehundi ra’y”; “Oñemoĩva ha oñemomba’eguasúva opa mba’e oñembohérava Tupã térã oñemomba’égui; upéicha hag̃ua, ha’e Tupãicha oguapy Tupã templope, ohechaukáva ijehe voi ha’eha Tupã.” Ko’ág̃a katu pe Tiro kuña rekovai guasu ojehesaráima.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Yma’ẽre oĩkuri opaichagua aplicación isopsefia térã gematría rehegua ohechaukáva pe papado oñerrepresentaha simbólikamente pe papapy “666”-pe. Peteĩ techapyrã clásico ko mba’éva hína pe papa mitra ári ojehaiha ñe’ẽnguéra Vicarius Filii Dei. Vicarius Filii Dei, he’iséva “Ta’ýra Tupãmegua Rembiguái Rerekohára”, ha upévare oñe’ẽ hese oikuaaukávo iclaim oguapyha Tupã róga guasúpe, he’ívo ha’eha Tupã. Umi letra latina oĩva Vicarius Filii Dei-pe ombojoja pe papapy seiscientos sesenta y seis rehe.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Pe mymba, ha’éva pe pokatu papal, ojekuaa inúmero rupive ha inúmero ha’e “666”, péro pe kuimba’e angaipa rehegua oñembyai vaiete peteĩ ñehundi hag̃uáicha ary 1798-pe, ha ojeheja tesaráipe. Umi ára pahápe pe ñembyai vaiete oñemonguera va’erã, ha pe ñemonguera pe ñembyai vaietéva rehegua ohechauka porã Estados Unidos raẽ ojapoha peteĩ ta’anga pe mymbápe g̃uarã hetã teepe, ha upéi ombojerure mbaretépe ko yvy pukukue ojapo hag̃ua upeicha avei.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Pe mymba ra’ãnga yvygua peteĩ tymói ha mbohapy pehẽguáva avei. Marandu profétikamente ha’e mokõivéicha, ojejapógui tupão ha tetã joajúgui; ha mbohapy pehẽguáva, ojejapógui dragón, mymba ha proféta japu-gui. Oñemoĩ jave pe joaju mbohapy pehẽgua umi pokatuete omboguatátava ko yvy Armagedón-pe, ha’ekuéra hína pe mymba ha’éva pe porundyha mburuvicha guasu, oúva umi siete-gui, ha avei ha’éta pe joaju mbohapy pehẽgua pe mburuvicha guasu potĩrõha. Pe papapy mymba réra rehegua umi ára pahápe ha’e jey “666,” pórke ohechauka mbohapy mburuvicha guasu, peteĩteĩva ha’éva pe mburuvicha guasu potĩrõha rehegua.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Ojehupyty hag̃ua pe mymba ñarõ rehe, ta’anga rehe, imárka rehe ha héra papapy rehe, he’ise oñentende hag̃ua pe ñe’ẽñemi “pe poapyha ou umi siete-gui”, ha’éva Daniel mokõi pegua ñemigua, Daniel oñembo’eva’ekue ontende hag̃ua. Kóva ha’e peteĩ mba’e Jesucristo Revelación pegua oñemboguejy’ỹva mboyve pe gracia ára oñembotýta, pórke Juan he’i haguéicha, “pe ára hi’ag̃uíma.” Upévare, umi ohupytyva’erã upe jejopy’ỹ rehegua jehu hag̃ua ojehechauka oĩha umi ánhel ndive, umi oñohẽva umi plága, pórke ohupyty hikuái upe jejopy’ỹ, térã pe entendimiento profético tekotevẽva, pe gracia ára oñembotýta mboyve.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Umi oikuaáva pe Jesucristo Revelación ojeipe’áva pe tiempo de gracia oñembotýta mboyve, ha pe papapy “666” ha’éha peteĩ mba’e iñimportánteva upe visión-pe, ndohechagi’ỹmo’ãi pe Ezequiel capítulo ocho pe visión oñepyrũha pe ára pohápe (ha’éva pe ára oĩva pe sexto áragui mboyve), pe sexto méspe ha pe sexto áñope. Capítulo ocho pahaite peve, veinticinco kuimba’e oñesũ kuarahýpe, ha capítulo nueve ohechauka umi ohupytývape Tupã sello.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Pe visión rehegua ha’e pe mymba ñemomandu’a ha Tupã sello, ha pe visión ojehechauka porãve pe gracia ára oñemboty mboyve pe léi domingo-pe, ojehechaukaháicha pe papapy “666” rupive. Péro pe gracia ára ñemboty ojekuaaukáva oikoha pe léi domingo-pe Estados Unidos-pe, ndaha’éi opa yvypóra gracia ára ñemboty; ha’e gracia ára ñemboty añoite umi Adventista del Séptimo Día-pe g̃uarã.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Pe visión ojehechauka oikoháicha Jerusalén ryepýpe, ha upéva ha’e peteĩ símbolo pe iglesia Adventista del Séptimo Día rehegua. Pe léi domingo rehegua Estados Unidos-pe guare, umi Adventista del Séptimo Día añoite hína pe aty, upépe ha upe jave, ojejapysakáva hesekuéra pe tesakã sábado rehegua rehe.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Oiméramo peẽme pe añetegua resape, ohechauka hag̃ua pe tembiapoukapy irundyha sábado, ha ohechauka hag̃ua ndaipóriha fundamento Tupã Ñe’ẽme domingo ñemomba’erã, ha upéicharamo jepe peẽ pesegíramo pejoko pe sábado japu rehe, peñembotovévo pemboyke hag̃ua marangatu pe sábado Tupã ohenóiva ‘che ára marangatu’, peẽ pehupyty pe mymba ñarõ mba’e rechaukaha. Araka’épa kóva oiko?—Peẽ peneñe’ẽrendúramo pe decreto ome’ẽva tembiapoukapy peẽme peheja hag̃uáicha tembiapo domingo-pe ha peñembo’e Tupãme, peikuaávo ndaiporiha peteĩ ñe’ẽnte jepe la Biblia-pe ohechaukáva domingoha ambuéva peteĩ ára tembiapo hag̃uagui, peẽ peñeme’ẽ pene py’aite guive pe mymba ñarõ mba’e rechaukaha rehe, ha peñembotove Tupã sello. Ñahupytyramo ko mba’e rechaukaha ñane renondépe térã ñane pópe, umi juicio oñemombe’úva umi naiñe’ẽrendúivare oúva’erã ñande ári. Ha Tupã oikovéva sello oñemoĩ umi tapichakuéra ári, tekopotĩ ha tekokyre’ỹme oñangarekóva Ñandejára sábado rehe.” Review and Herald, 27 de abril de 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Pe visión Ezequiel kuatiañe’ẽ pe capítulo 8 guive pe capítulo 11 peve ohechauka tembiasakue ogueraháva pe yvypóra rembiapo ára paha peve Jerusalén rehegua. Ojehechauka oikoháicha peteĩ ára mboyve pe papapy “666” oguahẽ mboyve, ha pe capítulo 8 ohechauka peteĩ ñepu’ã okakuaáva Jerusalén ryepýpe, opa hag̃uáicha umi kuimba’e tenondegua oñesũvo kuarahýpe renondépe, upéicha rupi ohupyty pe mymba ñaña marca.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Pe kapítulo porundy ohechauka peteĩ ánhel ohasáva Jerusalén rupi (upéicha ohechaukávo peteĩ progresión), ha omoĩva peteĩ séllo peteĩ aty ári tenonderãite umi ánhel ohundívagui, ha upe rire ojuka opa umi ndorekóivape pe séllo. Mokõivéva kapítulo ohechauka peteĩ tembiasakue progresíva ogueraháva pe léi dominical peve, upépe peteĩ aty oñesũ kuarahýpe renondépe, ha ambue katu oguereko Tupã séllo. Upéi umi heko vaíva oñemomombyry Jerusaléngui, pe léi dominical niko omboyke umi heko vaívape ha umi arandu porãvape.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Pe sellamiento ojehechaukáva Ezequiel kapítulo nueve-pe ha’e upe sellamientoete ojehechaukáva Apocalipsis kapítulo siete-pe.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Oúramo ko'ãichagua mba'e oútaramo, umi jehusga tuichaite peteĩ mundo hembiapo vaípe ári, moõpa oĩta Ñandejára tavayguakuéra ñemokañy? Mba'éicha piko oñeñangarekóta hese kuéra pe pochy ohasapa peve? Juan ohecha tekotevẽnguéra yvygua—yvyratyryry, ama vai guasu ha ñorairõ polítiko—ojejoguaháva ojejoko hag̃uáicha irundy ánhel rupi. Ko'ã yvytu oĩ jesareko guýpe Ñandejára ome'ẽ meve ñe'ẽ ojeheja hag̃ua osẽ. Upépe oĩ Ñandejára iglesia rekove hag̃uã. Ñandejára ánhelkuéra ojapo hembipota, ojokóvo yvy arigua yvytu, ani hag̃ua pe yvytu oipeju yvy ári, ni para ári, ni peteĩ yvyramáta ári, Ñandejára rembiguái kuéra oñembyao peve isyváre. Pe ánhel mbareteve ojehecha ojupi kuarahyresẽ guive. Ko ánhel ipu'akapavẽvéva oguereko ipope Ñandejára oikovéva sellorã, térã pe añoite ikatúva ome'ẽ tekove, ikatúva ohai syváre pe marka térã jehai, umi ojehejatátavape hag̃ua tekove ndopamo'ãiva, tekove opa'ỹva. Ko ánhel yvateguavéva ñe'ẽmi hína pe oguerekóva pokatu omanda hag̃ua umi irundy ánhelpe ojoko hag̃ua umi irundy yvytu ko tembiapo ojejapopa peve, ha ha'e voi ome'ẽ meve pe ñehenói ojeheja hag̃uáicha osẽ.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Umi ohupytýva ko yvy, so’o rembipota ha Aña rehe, ha’éta umi oguerekótava pe favor, oñeme’ẽ hag̃uáicha chupekuéra pe Tupã oikovéva sella. Umi ipo ndaha’éiva ipotĩ, umi ikorasõ ndaha’éiva ipotĩ, ndoguerekomo’ãi pe Tupã oikovéva sella. Umi oñemoĩva angaipa apópe ha ojapóva upéva, ojehejáta ykére. Umi añoite, iñemoĩ hag̃uáicha Tupã renondépe, omyenyhẽva umi oñarrepentíva ha omombe’úva iñangaipakuéra rendaguépe pe Ara Guasu Ñemoĩporã rehegua anti-típico-pe, umíva añoite ojekuaáta ha ojehechaukáta oñemarca hag̃uáicha tekokatu Tupã ñangarekorã. Umi téra umi oma’ẽ porãva, oha’arõva ha oñatendeva hekove pukukuepe Ivasalvador jehechaukarã rehe—ipy’aitevévo ha oipotaitévo umi oha’arõvagui ko’ẽju—oñemoĩta umi oñeselláva apytépe. Umi, jepe oguereko opa pe tesape añetegua overáva i’ánga ári, tekotevẽramo jepe oguereko tembiapo oñembojoajúva ijerovia he’íva rehe, ojejopy ramo angaipa rehe, omoĩvo ta’ãnga gua’u ikorasõme, ombyaívo i’ánga Tupã renondépe, ha omongy’áva umi oñondivepa hendive angaipápe, umívagui oñemboguetéta itéra kuatia tekovegui, ha ojehejáta pyhare pytũ mbytére, ndoguerekói hag̃ua aséite hi’ýguape hapýndi reheve. ‘Peẽ che réra pekyhyjévape guarã katu, pe Kuarahy Tekojopýva rehegua osẽta pohãno reheve ipepope.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ko ñemboty umi tembiguái Tupãgua rehegua ha’e pe misma ojehechaukáva’ekue Ezequiel-pe visión rupive. Juan avei ohecha va’ekue ko revelación ipyahúva ha tuichaitéva. Ha’e ohecha yguasu ha y rembe’ýi osapukáiva, ha kuimba’ekuéra korasõ ikangypáva kyhyjégui. Ohecha yvy oñemongu’éva, ha yvytykuéra oñemomboha pe yguasu mbytépe (upéva oikohína literalmente), hykuére osapukái ha ojepy’apy, ha yvytykuéra oryrýi hyapu rupi. Ojehechauka chupe mba’asy vai, mba’asy ñarõ, ñembyahýi ha ñemano ojapóramo hikuái hembiapo ñemondýiha.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Pe ñemonguete guapy umi cien cuarenta y cuatro mil rehe oĩva Apocalipsis kapítulo siete-pe, ojehechauka avei Ezequiel kapítulo nueve-pe, ha pe ánhel omoĩva pe sello ha’e pe ánhel ipokatuvéva, ojupi va’ekue kuarahyresẽ guio. Umi oñehundi va’erã, hérava’ekue ojeipe’a hag̃ua tekove kuatiañe’ẽgui, ojehechauka ramo guáicha “ndorekói hag̃ua aséite hembipuru ryepýpe, hendivekuéra ilámpara.” Mokõi aty oĩva Ezequiel kapítulo ocho guive once peve visión-pe, ha’e umi kuñataĩ arandu ha itavyva Mateo veinticinco-pe oñemombe’úva, ha upévare ha’ekuéra Adventista-kuéra.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez virgen rehegua Mateo 25-pe ohechauka avei pe experiencia ohasáva pueblo adventista.” El Gran Conflicto, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Hermana White ombojekuaa hesakã porã Jerusalén Ezequiel visión-pegua ha’eha Adventismo:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Pe pueblo añeteguáva Tupã rehegua, oguerekóva ikorasõme Ñandejára rembiapo ha ánga-kuéra pysyrõ, ohechátamante angaipa pe iñeha’ã’ỹhaite, añetehápe angaipa hag̃uáicha. Ha’ekuéra tapiaite oñemoĩta jeroviaha ha hesakã porãva ñemoñe’ẽ ykére umi angaipa ndive, umi hasýva ojehekýi hag̃ua Tupã pueblo-gui. Ko’ýte pe tembiapo paha iglesiápe g̃uarã, pe sellado ára peteĩ sua irundy ha irundy mil rehegua, umi opytátava mba’eve ky’águi’ỹre Tupã tróno renondépe, upérõ ha’ekuéra oñandúta ipypukuvéva Tupã pueblo he’íva ijehegua rembiavy vai. Kóva mbaretehápe oñemombe’u maranduhára ta’ãngaháicha pe tembiapo paha rehegua, kuimba’e-kuéra ta’ãngápe, peteĩteĩ oguerekóva ipope peteĩ tembiporu jejuka rehegua. Peteĩ kuimba’e ijapytépekuéra apytégui oñemonde va’ekue líno rehe, ha iyképe ogueraha peteĩ escriba tintero. ‘Ha Ñandejára he’i chupe: Ehasa táva mbytépe, Jerusalén mbytépe, ha emoĩ peteĩ techaukaha umi kuimba’e syva ári, umi oipy’ahẽva ha osapukáiva opa umi ñaña ojejapóva ipype rehe.’” Testimonios, volumen 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Ezequiel capítulos ocho guive once peve pe visión oñe’ẽ hag̃ua directamente Adventismo rembiasakue rehe, og̃uahẽ peve ha pe léi dominical jave. Ohechauka mokõi aty oadoráva oĩva Jerusalén ryepýpe (Adventismo), ha proféticamente oñembojoaju Jesucristo Revelación ndive, ojepe’áva mbovymi pe gracia ñemboty mboyve, pórke umi iñe’ẽ ypykuéra peteĩha omoĩ tenonderã pe papapy “666” pe simbolismo profético-pe. Péicha ojapóvo, ohechauka peteĩva irundy mba’e apytégui umi arandu oguereko hag̃ua victoria rehe ára pahápe, ha umi irundy mba’e oike pe tesape poapývagui “umi siete apytégui” rehe. Apocalipsis quince avei ohechauka umi oguerekóva victoria umi irundy aspecto simbólico papado rehe, opurahéiha Moisés ha Cordero purahéi.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Upérõ ára Isaías, capítulo mokõipa pakõi-pe, he’i umi hekojojáva ára pahápegua opurahéitaha pe parral purahéi, ha upéva hína pe Cordero opurahéi va’ekue oguata jave yvypóra apytépe, ha upéva ohechauka peteĩ tetã ojeporavo va’ekue ojehasaha ykére, ajépa ojeporavóma jave ambue tetã pyahu ojeporavóva. Pe purahéi opurahéi “umi arandu” ára pahápegua Ezequiel nueve ha Apocalipsis siete sellado aja. Pe visión Ezequiel rehegua, umi capítulo ocho guive once peve, oike upe purahéi voi rehe.
We will continue this study in the next article.
Ñambotuicháta ko ñehesa’ỹijo pe artíkulo oúvape.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Pe Tupã retã añetegua, oguerekóva ikorasõme Ñandejára rembiapo ha ánga kuéra ñepysyrõ, araka’eve ohecháta angaipa heko añeteguápe, ha’éva angaipa añetehápe. Ha’ekuéra akóinte oĩta umi ojejapóva jerovia reheve ha ñe’ẽ porã’ỹre angaipa kuéra rehe, umi hasýva ojejoko ha hi’aguĩva meme Tupã retãme. Ko’ýte tembiapo paha iglesia rehehápe, pe sellado ára umi cien cuarenta y cuatro mil, umi opytátava mba’eve vai’ỹre Tupã guapyha renondépe, upérõ oñanduvéta pypuku hag̃uáicha umi mba’e vai ojapóva Tupã retã he’íva ijeheguieteha. Kóva maranduhára omoĩ mbarete porã pe ta’anga rupive pe tembiapo paha rehegua, umi kuimba’e peteĩteĩ oguerekóva ipope peteĩ mba’e ojuka hag̃ua. Peteĩ kuimba’e opyta ijapytepekuéra, oñemondeva’ekue líno reheve, ha ogueraha ijykére peteĩ tinta ryru haihápe guarã. ‘Ha Ñandejára he’i chupe: Ehasa táva mbyte rupi, Jerusalén mbyte rupi, ha emoĩ peteĩ techaukaha umi kuimba’e rovakuáre, umi osuspirava ha osapukáiva opa umi ñaña ojejapóva ipype rehe.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Máva oĩ Tupã consejope ko tiempope? ¿Ha’épa umi prácticamente ombohovái vai umi mba’e vai umi oñemombe’úva Tupã retãygua apytépe ha oporomurmura ikorasõme, térã ndaha’éiramo jepe openly, umi oñemoĩva angaipa ñemoñe’ẽ vai rehe? ¿Ha’épa umi oñemoĩva hesekuéra rehe ha oiporiahuverekóva umi ojapóva mba’e vai? Nahániri, añetehápe! Ndorrepentíriramo hikuái, ha ndohéjáiramo Satanás rembiapo, oporombohasa asývo umi oguerekóva tembiapo pohýi ha omombaretévo angaipárape Siónpe, araka’eve ndohupytýi mo’ãi hikuái Tupã sello ñemoneĩ marca. Ho’áta hikuái umi iñaña destrucción general-pe, ojehechaukáva umi po kuimba’e ogueraháva jukaha arma rembiapópe. Emoĩ porã ko punto ne akãme: Umi ohupytýva añetegua marca potĩ, ojejapóva ipypekuéra Espíritu Santo pu’aka rupive, ojehechaukáva peteĩ marca rupi pe kuimba’e ao líno guigua ome’ẽva, ha’e umi ‘opy’apy ha osapukáiva opaite umi mba’e vai ojejapóva’ekue’ iglesia-pe. Iñehayhu tekopotĩ rehe ha Tupã terakuã ha heko mimbipa rehe tuichaite, ha ohecha porãiterei rupi mba’éichapa angaipa tuichaiterei ivaíva, upévare ojehechauka chupekuéra oĩha jehasa asy guasúpe, jepe opy’apy ha osapukái. Elee Ezequiel kapítulo 9.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Ha pe jejuka guasu opavave umi ndohesáivape péicha pe joavy tuicha oĩva angaipa ha tekojoja apytépe, ha ndoñandúi umi oñanduháicha umi oĩva Tupã rembipotápe ha oguerekóva pe techaukaha, oñemombe’u pe tembiapoukapy ome’ẽva umi po kuimba’épe oguerekóva yvypóra jukaha: ‘Tapeho hapykuéri táva rupi, ha pejuka: ani pende resa poriahuvereko, ha ani peiporiahuvereko: pejukaite tuja ha mitãrusu, kuñataĩ, mitã michĩ ha kuñanguéra: ha ani pemoaguĩ avavépe oĩhápe pe techaukaha; ha peñepyrũ Che santuario-gui.’ Testimonies, volumen 3, 266, 267.”